Friday, January 29, 2016
Wednesday, January 27, 2016
BREAKING NEWS: The lead investigator behind the undercover Planned Parenthood videos faces up to 20 years in prison after a Houston grand jury decided on Monday (Jan. 25) not to charge Planned Parenthood with any wrongdoing – and, bizarrely, instead indicted him for offering to purchase human organs from the abortion provider as part of his investigation!
David Daleiden's cameras caught the director of research for Planned Parenthood Gulf Coast, Melissa Farrell, seemingly admitting to multiple felonies, including making a profit from human organ trafficking and altering the abortion process unnecessarily in order to get “the best specimens.”
“If we alter our process, and we are able to obtain intact fetal cadavers,” she said in the fifth CMP video, which also featured actual graphic footage of the dissection of a fully-formed 20-week-old aborted baby inside its Houston abortion facility. Farrell even states that the fees paid for fetal body parts adds tremendous “diversification of the revenue stream” for the Planned Parenthood affiliate.
But rather than charge Planned Parenthood for illegally selling baby body parts, Center for Medical Progress lead investigator David Daleiden faces a second-degree felony charge of “tampering with a governmental record,” and a misdemeanor charge for violating the state's “prohibition of the purchase and sale of human organs.”
That is, jurors in the state of Texas are accusing David Daleiden of trying to illegally traffic in aborted babies' body parts, even though he only did so as part of an undercover investigation into Planned Parenthood's inhuman practices.
The jurors pressed the same charges against Sandra Merritt, who claimed to be “Susan Tennenbaum,” the CEO of BioMax, on its incorporation papers.
The felony charge alone carries a punishment of not less than two, and not more than 20 years in prison, and a fine of up to $10,000.
It's time for the whole pro-life movement to stand with David Daleiden against the bullying tactics of the abortion cartel and pro-abortion politicians. Tell the Harris County Grand Jury to immediately drop ALL charges against Daleiden and his pro-life associates!
Sign the petition here: sign here
Saturday, January 23, 2016
The Reality of God
The Layman's Guide to Scientific Evidence for the Creator
by Steven R. Hemler
Good Review by Brandon Vogt:
Recent years have seen a slew of books defending the existence of God. Some of the best include Dr. Edward Feser’s , Stephen Barr’s Modern Physics, Ancient Faith, Fr. Robert Spitzer’s New Proofs for the Existence of God, and David Bentley Hart’s The Experience of God.
Each of those titles are tightly written and brilliantly argued, but they can also be a bit intimidating for people with no background on the subject. Last year, Trent Horn released a more accessible introduction to these arguments in his book, Answering Atheism. But a new book by Steven Hemler, The Reality of God, makes the arguments even more palatable.
The book is arranged in three parts.
- Part I focuses on cosmic evidence for God’s existence and covers the Big Bang and the fine tuning of nature.
- Part II examines biological evidence for God, both in evolution and genetic information.
- Part III studies human evidence for God by exploring whether consciousness, our moral sense, and our ability to reason all serve as signposts to the divine.
Hemler’s stated goal is to help ordinary Christians articulate objective reasons why God exists. In that he succeeds well. Most of the book is breezy and clear, making this an ideal introduction to the arguments for God. I would now recommend The Reality of God to most Christians before tackling any of the previously mentioned books.
Read the whole review here: Vogt's review
I should add that Part II deals with EVOLUTION, and, as Hemler says, 'Many people see evolutionary creation as a reasonable synthesis between faith and science.' (The Reality of God, page 66). However, Catholics should be aware that many people also see evolutionary creation [theistic evolution] as very problematic and even at odds with the Faith. There is an open debate. For this reason, Hemler's book should be complemented with additional reading, for example, the interesting articles posted by the Kolbe Center for the Study of Creation.
Raymond of Barcelona, of the noble family of Pennafort, zealously applied himself at Bologna to works of charity and to the study of ecclesiastical and civil law. When he had received his doctorate, he taught there, gaining great praise for interpreting the sacred canons. Soon Bishop Berengarius honoured him with the offices of canon and provost of the church of Barcelona, and he gave a shining example by his virtue, teaching and gentle ways, also striving with all his power to promote the cult of the Virgin Mother of God. At the age of forty-five, he was professed in the Order of Friars Preachers. It was at his instigation that St. Peter Nolasco, who was his penitent, together with James I, King of Aragon, founded the Order of Our Lady of Mercy for the Redemption of Captives, and Raymond himself drew up admirable rules for its way of life. At the command of Gregory IX, he was summoned to Rome to collect the decrees of the various popes into one volume, called the Decretals. He consistently refused the archbishopric of Tarragona, and he resigned the office of master general of the Order of Preachers after exercising it in a most holy manner for two years. He was nearly an hundred years old when he fell asleep in the Lord in 1275. Clement VIII enrolled his name among those of the Saints.
Friday, January 22, 2016
Become one of a million Catholics praying the Rosary on the 1st of each month to......
Convocation to all soldiers of Christ!
During this Holy Year of Mercy, let us join Cardinal Burke in a spiritual crusade to storm Heaven with prayers to dispel confusion and:
- bring Hope to souls and minds throughout America and the world;
- provide spiritual support in the struggle against the temptations of discouragement;
- to protect our families and our Faith;
- to stop the advance of evil in our society;
- and to flood souls with Grace and Light and Truth.
To achieve this, we are:
- Enlisting faithful Catholics throughout the USA and the world in Operation 'Storm Heaven': a campaign to pray one Rosary on the 1st of each month in union with the Holy Mass and Rosary that Cardinal Burke will celebrate for the intentions listed;
- Forming a spiritual army of 'Rosary Warriors' to besiege Heaven with prayer, and to spread the Light of Truth throughout America and the world;
- Rallying and uniting faithful Catholics into a united voice to beseech Our Lord Jesus Christ, the Blessed Virgin Mary, and all the angels and saints to hear our prayers and to come to our aid.
As you unite your rosary with the Holy Mass celebrated by Cardinal Burke in Rome and the rosary he will pray on the first of each month, you will also be uniting your prayers and your intentions to every ‘Rosary Warrior’ in the world.
BY VERONICA ARNTZ ON JULY 10, 2015
First published on OnePeterFive (republished here with permission):
Miserando atque eligendo: these words, chosen by Pope Francis as his motto, seem fitting, as his emphasis on the theme of mercy has been clear since the very beginning. And so, it should come as no surprise that he has announced a Year of Mercy—in fact, a Jubilee Year of Mercy—that will begin on December 8, 2015 and finish on November 20, 2016. While we have some months until the Jubilee Year begins, it is important for us to begin reflecting now about how we might participate.
We should begin by noting that there are two kinds of mercy: mercy that is shown by God to man, and mercy shown by man to others. Of God’s mercy, St. Thomas Aquinas writes that in every work of God, there is an element of both mercy and justice, signifying that the two are not opposed to each other. Rather, “God acts mercifully, not indeed by going against His justice, but by doing something more than justice” (ST, I, q. 21, a. 3). Thus, when God acts mercifully toward His people, He is not acting in contradiction to what is due but gives beyond what is due. And, because “mercy is accounted as being proper to God,” it is not beyond His power or outside His nature to exercise mercy, but is rather a manifestation of His omnipotence (ST, II-II, q. 30, a. 4).
In a different section of the Summa, Aquinas defines mercy as a virtue, which is the mercy shown from one man to another. He says, “Mercy is heartfelt sympathy for another’s distress” (ST, II.II, q. 30, a. 1). He goes on to say,
Accordingly, the motive of ‘mercy,’ being something pertaining to ‘misery,’ is, in the first way, anything contrary to the will’s natural appetite, namely corruptive or distressing evils, the contrary of which man desires naturally, wherefore the Philosopher says (Rhet. ii, 8), that ‘pity is sorrow for a visible evil, whether corruptive or distressing’ (Ibid).
Therefore, mercy—or pity—is felt as the result of an evil that has occurred to another, and we particularly feel the need for mercy if that ill was brought about by an accident or against the will of the individual (Ibid). In the next article, Aquinas argues that the reason for taking pity is a result of the defect in the person who pities (ST, II.II, q. 30, a. 2). We are only capable of pitying (or having mercy) on others because we recognize the defects within our own nature. We see that we are sinful and fallen as well, that we ourselves have experienced suffering as a defect from sin. We know what it is to suffer because of our fallen nature, and we are therefore able to have mercy on other sinners as well. Furthermore, for the bestowal of mercy on man by God, the person must be penitent and show that he is sorry for the defect caused by his sin. As Aquinas says, “The penitent sinner, by deed and word, shows his heart to have renounced sin, and in like manner the priest, by his deed and word with regard to the penitent, signifies the work of God Who forgives sins” (ST, III, q. 84, a. 1).
We now turn to Misericordiae Vultus — the papal bull announcing the “Year of Mercy — to understand mercy in the context of the Jubliee Year. Its opening words are,
“Jesus Christ is the face of the Father’s mercy” (MV 1). Truly, the Incarnate Son, through taking on human flesh, reveals to us the mercy and love of God the Father. Pope Francis indicates the purpose of the Jubilee Year when he says, “At times, we are called to gaze even more attentively on mercy so that we may become a more effective sign of the Father’s action in our lives” (MV 3).
As such, the kind of mercy that is the focus for this year is not necessarily God’s mercy, but the mercy that man shows to others, due to the mercy first bestowed on him by God.
Misericordiae Vultus is roughly divided into two main parts, the first part describing the mercy of God as evident in both the Old and New Testament. It focuses on Christ in the New Testament as the One who reveals God’s mercy to us. As God made man, He reveals to us the mercy of the Father in a particular way:
In the parables devoted to mercy, Jesus reveals the nature of God as that of a Father who never gives up until he has forgiven the wrong and overcome rejection with compassion and mercy…In them, we find the core of the Gospel and of our faith, because mercy is presented as a force that overcomes everything, filling the heart with love and bringing consolation through pardon (MV 9).
Thus, the mercy described in the Bull is a continual openness of the Father to forgive those who have trespassed against Him, to beckon the sinner unto Himself. It should be noted, however, that the Bull contains no reference to the need for repentance or to faith in God’s mercy on the part of the sinner, which are, according to Aquinas, necessary for us to receive mercy.
Nevertheless, the focus of the Bull is to encourage the faithful to show mercy to others, as described in the second part of the document. The Bull says emphatically,
Mercy is the very foundation of the Church’s life. All of her pastoral activity should be caught up in the tenderness she makes present to believers; nothing in her preaching and in her witness to the world can be lacking in mercy (MV 10).
Every action of the Church should reveal mercy: it is at the heart of pastoral ministry to show mercy to others. Thus, the Church, having this kind of mercy in mind, ought to be “merciful like the Father,” which are the words used in the Jubilee Year’s logo—an untoward image that ostensibly seeks, however obscurely, to express of the mercy advocated in the Bull (MV 13). Hence, Francis calls the People of God not to judge and condemn their neighbors, for such is the action of the jealous and envious, which means that each individual must “know how to accept the good in every person and to spare him any suffering that might be caused by our partial judgment” (MV 14, emphasis added). The pope wishes us to practice this kind of mercy, especially in this Jubilee Year of Mercy.
Thus far, the mercy described in the Bull is not the kind of mercy that Aquinas defined. The Bull speaks of the opening of doors in cathedrals in Rome and around the world to show the openness of God’s mercy: “the Holy Door will become a Door of Mercy through which anyone who enters will experience the love of God who consoles, pardons, and instills hope” (MV 3). Further, “By crossing the threshold of the Holy Door, we will find the strength to embrace God’s mercy and dedicate ourselves to being merciful with others as the Father has been with us” (MV 14). Therefore, anyone who wishes—anyone who merely enters the door of the Church—can receive the grace and forgiveness of the Lord. Mercy thus seems to be an opening for love and acceptance, without reference to or judgment of the sin itself, almost as if there is a fear that, in judging the sin, we would also be judging the sinner—even though mercy only exists as a result of defects in the human person.
We must ask ourselves, then: to whom will these doors be open? Who will receive the mercy of God? Likewise, to whom shall we, as the Body of Christ, show mercy? We are given a hint when the document refers to “men and women belonging to criminal organizations of any kind” and “those who either perpetuate or participate in corruption” (MV 19). While those are rather vague terms, let us consider those leaders in our Church who have, we could say, perpetuated or participated in corruption. If Francis’ purpose is for us to increase our mercy shown to others, does this mean that we ought to be merciful to the German bishops, who, by their actions, have made it clear that they support homosexual unions, to the point of meeting secretly to discuss making changes to Church teaching to accommodate such things? Ought we to be merciful to those prelates in Ireland, who stood by and allowed the legalization of homosexual unions? Perhaps we should be merciful to the divorced and remarried in the Catholic Church. We cannot help but compare this understanding of mercy, this opening of the doors of the Church to sinners, to that of Cardinal Kasper, who similarly wishes to open wide the way to Communion for those actively living in grave sin. Considering the state of our Church at the current time, this list of possible groups to whom we should show mercy without asking for their repentance is virtually endless.
It is not without purpose that this Year of Mercy will open on the fiftieth anniversary of the Second Vatican Council. As is written concerning the council’s intent to make the Church more accessible to modern man, “The walls which for too long had made the Church a kind of fortress were torn down and the time had come to proclaim the Gospel in a new way” (MV 4). There is no doubt that Francis wishes to continue this mission of many of the Council Fathers, with the particular motive of revealing the Church, not as the protector of ancient traditions, but rather as the warm and welcoming home to which any and all are invited. The very spirit that caused such great division within the Church in the 1960s will only be vivified through the “spirit of mercy” advocated in Misericordiae Vultus. Moreover, we can only wonder about the mysterious “Missionaries of Mercy” to be sent out by the Holy See: who will be reconciled with the Church by these men, and in what way (MV 18)? We have reason to be concerned about the way this novel concept of mercy, seemingly independent of repentance or docility to God’s Word, may influence those who are already in tenuous relationships with the Church and the life of grace. Nevertheless, we must pray for the pope, and ask God to ensure that this “Year of Mercy” bring sinners back into the Father’s house.
My purpose here is not to argue for a rejection of mercy, properly understood. But there has been a shift in the Church’s dialectic, leading many who reject a spirit of repentance and amendment of life as necessary prerequisites for mercy to believe that the only authentic mercy is unconditional acceptance of the sinner—along with his sins. These same individuals believe that talk of unchanging moral truths, inherently evil actions, repentance, and conversion is therefore somehow unmerciful. We understand this to be a false conception as we beg for the mercy of God and reject sin in the sacrament of Baptism, in the Confessional, at the administration of the Last Rites, and in every liturgy of the Catholic Church.
In consideration of the battle in which the Church is fighting to save even her own doctrines from destruction, it would seem that we, as the Body of Christ, need the understanding of mercy as defined by Aquinas and further enunciated by then-Cardinal Joseph Ratzinger. I quote from a homily given on the eve of his election to the Chair of St. Peter:
Christ’s mercy is not a grace that comes cheap, nor does it imply the trivialization of evil. Christ carries the full weight of evil and all its destructive force in his body and in his soul. He burns and transforms evil in suffering, in the fire of his suffering love. The day of vindication and the year of favor converge in the Paschal Mystery, in the dead and Risen Christ. This is the vengeance of God: he himself suffers for us, in the person of his Son. The more deeply stirred we are by the Lord’s mercy, the greater the solidarity we feel with his suffering—and we become willing to complete in our own flesh ‘what is lacking in the afflictions of Christ’ (Col 1: 24).
Vincent, born at Huesca in Spain, was an earnest student even as a child. He learned the sacred sciences from Valerius, Bishop of Saragossa, and then took over the work of preaching the Gospel since the bishop could not fulfill his preaching office because of an impediment of speech. For this reason Vincent was reported to the wicked prefect, Dacian, and brought to him in Valencia. He suffered imprisonment, hunger, racking and many other tortures; and gained the crown of martyrdom on the 22nd of January.
Anastasius, a Persian monk, made a pilgrimage to the holy places in Jerusalem at the time of the emperor Heraclius. At Caesarea in Palestine he steadfastly endured imprisonment and scourging for professing his faith in Christ. Soon after, in Persia, he was afflicted by King Chosroes with many tortures for the same cause and was beheaded, together with seventy other Christians. His relics were first brought to Jerusalem, then taken to Rome, and finally placed in the monastery at Aquae Salviae.
From the book of St. Ambrose, Bishop, on Virgins. Book I near the beginning.
Today is the birthday of a Virgin; let us imitate her virginal innocence. It is the birthday of a Martyr; let us also bring sacrifice. It is the birthday of St. Agnes; let men look up in admiration and children not be disheartened. You married, be filled with wonder; you unmarried, follow in her footsteps. But where shall we find words of adequate praise, since her very name bespeaks her glory and renown? In her we see a devotion that far surpasses her age; a virtue that exceeds all Power of nature. Hence, it seems to me that she had not merely a human name, but, prophetically, she was given the name of a Martyr to indicate beforehand what she was to be. The name of our Virgin to a guarantee of her purity. If I call her Martyr, already I have praised enough. For, that is great praise indeed, which one does not need to seek but is freely given by others. No one can be more praised than one who is praised by all. As many men, so many encomiums. They have only to mention her name to praise her as a Martyr. According to tradition, it was in her thirteenth year that she suffered martyrdom. How despicable the cruelty that spared not even this tender age! But how great the power of faith that found even that age its witness.
Fabian, a Roman, ruled the Church from the time of Maximian to that of Decius. He divided the City into seven districts and assigned a deacon to each to care for the poor. He appointed the same number of subdeacons to collect the Acts of the Martyrs from the records of the district notaries. He decreed that every year on Holy Thursday the old chrism be burned and new chrism consecrated. At length, on January 20, he was crowned with martyrdom and buried in the cemetery of Callistus on the Appian Way.
Sebastian was a favorite with Diocletian for his noble birth and his bravery, and was made captain of the first company of the Praetorian guards. He aided the Christians, whose faith he secretly practiced, both by deeds and by material help and strengthened them in professing Christ. When all this was reported to Diocletian, he tried by every means to turn Sebastian away from faith in Christ. But when neither promises nor threats were successful, he ordered him to be tied to spot and shot through with arrows. The servant of God was then thought by all to be dead, but shortly afterwards, restored to health, he appeared in Diocletian's presence and boldly rebuked him for his wickedness. Then the tyrant ordered him beaten with rods until he expired.
Saturday, January 16, 2016
Marcellus of Rome was Pope from the reign of Constantius and Galerius to that of Maxentius. At his suggestion the Roman lady Lucina willed her property to God's Church. Because the number of the faithful in the city had increased, he set up new parishes and divided the City into various districts. This angered Maxentius and he threatened Marcellus with heavy punishments unless he would abandon his pontificate and sacrifice to idols. The Pope resisted steadfastly, and so Maxentius had him sent to the stable to take care of the beasts fed at the public expense. Marcellus spent nine months there, and since he could not be present in his parishes in person, he visited them by his letters. He was rescued from this place by some clerics and given hospitality by Lucina in whose house he dedicated a church where he preached to the faithful. Then Maxentius ordered the beasts moved from the stable to the church, so that Marcellus again had to take care of them. The foul atmosphere of the place and his hardships soon proved fatal to Marcellus. He died in the Lord, and was buried in the cemetery of Priscilla on the Salarian Way by blessed Lucina, on January 16.
Friday, January 15, 2016
Why has there been a world-wide loss of belief in the Real Presence of Our Lord in the Holy Eucharist? Does it have anything to do with the way we treat Our Lord in Holy Communion? And what part did Cdl. Bernardin and the USCCB play in introducing this practice in America? Are we in the fourth "Eucharistic Storm"?
Paul, originator and master of the eremitic life, was born in the lower Thebaid. When the Persecution of Decius and Valerian was raging, he withdrew to a cave in the desert. Here, with a palm tree providing him with both food and clothing; he lived a most holy life. He had reached the age of a hundred and thirteen years when Anthony, then ninety years old came to visit him. Paul received him warmly. After they had spent the night in conversing about holy things, Paul said that his death was at hand and asked Anthony to go and get the cloak given him by Athanasius to use as a winding sheet. Anthony went to do this and, as he was on his way back he saw Paul's soul going up to heaven. His body he found in his cell, still in the attitude of prayer. When he had chanted the customary hymns, he wrapped the body in the cloak, but had nothing to dig a grave with. Thereupon two lions came from deep in the desert and hollowed out a place large enough to hold a men's body. Anthony buried the body arranged the grave and went away taking with him the tunic which Paul had woven for himself from palm-leaves. Thereafter he always wore this cloak on the great feasts of Easter and Pentecost.
Thursday, January 14, 2016
Hilary, born of a noble family in Aquitaine, had few equals in teaching and eloquence. Made bishop of Poitiers, he exercised his ministry in such a way as to gain the highest praise from the faithful. His vigorous campaign for the Catholic faith led to a four year exile in Phrygia. There he raised a dead man to life and performed other miracles. He wrote twelve books on the Trinity against the Arians, and induced all Gaul to condemn the Arian blasphemy. He wrote many books showing wonderful learning; St. Jerome writing to Laeta, testifies in these words that they can be read with out the least fear of error: one can run through Hilary's works without stumbling. He went to heaven on the 13th of January in the year 369. Pius IX, at the request of the synod of Bordeaux, declared and confirmed him to be a Doctor of the universal Church.
Tuesday, January 12, 2016
Here’s the headline: As much as half of priests and bishops in the U.S. may be homosexual. Now the details.
Back in 2000, just as news of the homosexual priest sex abuse crisis was beginning to break, the Kansas City Star did an in-depth exposé on a horrible topic: the large number of homosexual priests dying of AIDS. The newspaper's reporting brought to public light, for the first time on this kind of scale, the issue of homosexuality in the priesthood — albeit through the tragic lens of AIDS.
The newspaper conducted extensive research into the related issues of AIDS and homosexuality within clerical ranks and religious communities. Far from denying the paper's stories, the bishop of Kansas City at the time, Raymond Boland, admitted the findings were true and said, "Much as we would regret it, it shows that human nature is human nature."
The issue of the AIDS death aside (God rest their souls), it reveals the reality of homosexuality in the ranks of the ordained — and not just its presence, but its overwhelming presence.
The same time the KC Star was publishing its series of reports, another report, much less known, was also being circulated, this time in private meetings in the Church. It was prepared by the National Federation of Priests' Councils, a group born from the liberal days of the Sexual Revolution in the wake of Vatican II.
In its 34 pages is a very vivid discussion of the AIDS crisis at the time among priests owing to the large number of homosexual men in the presbyterate. Its contents contain discussions of how each diocese and religious order should go about preparing for the financial strain of caring for so many priests with AIDS. It makes recommendations about whether to screen seminarians for HIV, a policy eventually adopted across the country. Experts in the field talk about the arrested psychosexual development of homosexual men in the seminary and the priesthood.
The research and investigations being conducted back in 2000, both from the clerical organization and secular media outlets, began unearthing disturbing parallels. Priests and even bishops were dying from AIDS at an alarming rate. In 1995, New York auxiliary bishop Emerson Moore died of AIDS in a Minnesota hospice. Across the country, estimates from assorted experts put the number of Catholic priests dying from the disease at as high as 1,000 in roughly a 10–15 year span. Numbers were showing that priests were becoming infected and dying at a rate of as high as 10 times the national average.
All this strongly suggested that the number of homosexual men in the Catholic priesthood was much higher than even the most suspicious had guessed. It wasn't long before the truth started coming out, tied as it was to the AIDS death news.
Numerous independent sources inside the Church began polling and interviewing and questioning and researching. Their results were jaw-dropping. One survey done by a New Jersey Franciscan priest and researcher revealed that 45 percent of 500 priests surveyed volunteered that they were gaym and that one in four of them had AIDS — proving a rampant promiscuity.
Over the years, a large number of surveys, polls and research have produced a wide range of estimates of the percentage of men in the ranks of the ordained who are homosexual: as low as 15 percent all the way up to 58 percent. That compares to the overall national percentage of about 1.5 percent.
Even if the lowball estimate of 15 percent of priests are gay is right, it would still be 10 times the national average. And if the high end is closer to reality, then over half of all men in the priesthood and episcopate are homosexual, and would represent a population almost 50 times the national average.
Where are we going with all this? Underscoring some of our reports from last week that the Church in America and other countries of the West is controlled by a homosexual collective — the most in-your-face example of which is the recent outlandish scandal and alleged cover-up in the archdiocese of New York.
The destruction rained down on innocent souls in the care of Cdl. Timothy Dolan and his New York archdiocese chancery is shameful, scandalous and sinful — and it has happened as a result of one accused homosexual priest and the extensive cover-up and excusing of his actions by influential and high-ranking officials in the chancery and even inRome.
This week's "Mic'd Up" begins to unravel the cover-up and peer more closely at the civil case, ecclesiastical case as well as a potential criminal case which could bring this whole sordid mess crashing to a conclusion.
Here is the situation in a nutshell: The American Catholic Church is largely controlled by homosexual clergy and their allies. Those not in the network are powerless to confront it owing to its vast influence and fear factor, as well as not really understanding how it operates. The Catholic establishment media won't get within a million miles of this issue of the homosexual collective because they too are scared.
But you lay faithful and independent Catholic media outlets like Church Militant, as well as others, don't suffer from being wedded to the establishment. It's why we can pour resources into a story like the New York scandal and use it as a springboard to help you understand the even larger stakes involved. The power of this homosexual collective must be broken and the first step in that is exposing it.
We invite you to view this week's "Mic'd Up" and watch the anatomy of a cover-up. Over the past half century, tens of thousands of homosexul men have been recruited and admitted into the priesthood. Many of them went on to be serial abusers. But others, large numbers of them, have used the Church as a means to deal with their own pyschosexual drama and laid waste to the faith of tens of millions in the process.
This evil must be dragged into the light and those responsible dealt with.
Friday, January 8, 2016
Find them on PDF here: brochures
This is what they look like (page 2 must be upside down in order to print the brochure correctly):
NEW YEAR BROCHURE